THOUGHTS OF A SHAKTA
YOGISHANANDA NATHA
(Sri Nilakantha. Mahadeva Joshi)
M. P. PANDIT
GANESH & COMPANY
MADRAS- 600017 YOGISHANANDA NATHA:
(Sti Nilakantha Mahadeva Joshi) INTRODUCTION
In an interesting passage in the Kirandgama-
yakhyé, Aghora Sivacharya records: “TI shall
declare the supreme tradition of Gurus in the
Saiva Sastra. For some reason, an adept in the
Mantras came down from the Kailasa. A disciple
of Nandikeshvara, devoted to his lotus feet, he
instructed the Geds, in all their number, in the
Knowledge of Siva. Knowing the special truths
of all the Principles, learned in their manifesta-
tion, ever concentrated on the Mantras of both
the Saiva and the Sakta wings, indifferent to
and turned away from the eight siddhis, anima
etc., causing happy wonder to all by his art of
entering other bodies and the like, this person-
age celebrated by the divine Rishis, came to the’
South and instructed the Yogins thereof in the
Knowledge of Siva. Three were his disciples
who had crossed the Ocean of the Knowledge of
Siva. They were: Ugrajyoti, Sadyojyoti and
that Nilakantha,* the inaugurator of the Saiva
Sastra. Of Guru Ugrajyoti there were five great
*Author of a number of Vedantic treatises e.g., Srikantha
Bhagya etc. . : vie A em
disciples, from Gauda, Saurashtra, Kashmira,
Maharashtra etc.’
It was this Maharashtra that the King of
Kandy, Parakrama Bahu (11th century A. D.)
thought of when he sought to arrange for authenti-
cated worship at the Sri Ramanatha Temple
in Rameshwaram after he had completed the
construction of the garbhagrha, sanctum-sanctorum,
of the holy place. He arranged to get 512 families
of Brahmins from Maharashtra for offering Pija
and spreading their tradition in this part of the
country. These families were devoted to Siva
Pasupati and were known as Pasupata Saivas.*
Among these emigrants’ was born one Lokanatha
Muni, a man of uncommon attainments.f
*There is a pointed reference to these Pafupata Savas in the
famous work on astrology by Jagaraja Sekhara, Jagaraja
Sekhara Malé.
THe is referred to by name in the Tevaiyula Palapattare by
Chokkanatha Pillai of the court of Muthu Vijaya Raghu-
natha Setupati (who came some three or four hundred
years after Parakrama Bahu and who, incidentally, is said
to have built the famous third corridor in the temple and
started the ratha-utsava). The said work has been edited
by Dr. U. V. Swaminatha Iyer and is available. ox 5 be
Many Agamas came to be written down
among these followers of the Saiva tradition.
But they were distinct from the other sects of
the Saiva Path in one important respect. They
worshipped the Sakti as enjoined in the Makutottara
Agama and Chandrajaina Agama, side by side with
their worship of Siva as instructed in the Cintya
and Kérana Agamas. Some worshipped the Sri
Cakra, some worshipped Siva and some adored
both. This is how the worship of Sri Cakra came
into vogue in Rameshwaram.
This community of the Saiva-Sakta worship-
pers and updésakas held its own for a long period.
Latterly, however, due to deterioration in their
social and economic conditions, their cultural
and religious supremacy was affected adversely.
So much so, that when in 1872, the Jagadguru
Sankaracharya of Sringéri, Narasimha Bharati,
visited the temple city, these descendants of the
once-towering elite gave a very poor account
of themselves, a development which led ultimately
to the intrusion of outside influences in the affairs
of their organisation.
Reference has been made to Lokandtha Muni,
one of the leaders of this community in the earlier = 6 =
times. Son of Amritananda Natha of the Sakta
tradition, he was known as Satyananda Natha
and was the progenitor of an illustrious line of
scholars and upasakas who established the trikiitdlaya-
ndtha-paddhati, for worship in the ” Ramanatha
temple. *
This family has been hereditarily in charge
of the temple of Sri Rama at Gandhamadana,
about a mile away from the temple at
Rameshwaram. Sri Mahadeva Joshi, grandson.
of Likanadtha Muni, established a Sri Cakra in
gold in this temple, below the padukas. which
are worshipped daily. Traditional pija of
Sri Cakra is performed. His descendant Maha-
deva Joshi came early under the influence of
and in contact with a remarkable saint of the
Dattatreya cult, Sri Narasimha Saraswati of
Gangapir, and a number of happenings of a
supernatural character are recorded in this
connection. He passed away in 1942 at the age
of seventy-five, leaving four sons of whom
*He himself was the main worshipper at the temple and
wrote a number of important works; akhila bhiimandala
prakhydta lokandtha munivarah, runs a, colophon. — F —
SiNilakantha Joshi is the most well-known
for his, versatile accomplishménts in the:field of
Agamas, Astrology and. more particularly the,
Vidya. of Sr? Calera.
Sri Nilakentha, Mahadeva Joshi, was.’born
at Rameshwaram in 1908 He was initiated
in. the. temple worship and allied matters by
his, father according to- the Selva’ samprediya,
Nilakantha was a self-willed boy’ from. his very
infancy and meyer underwent formal school edw-
cation, His amazing scholarship and learning
is entirely a result of this own. effort and study.
One day his Guru placed a copy of the Vamatiteara
Tantra in his. hands and. asked him to read it
over and over again. This is the one book which
he accordingly read, studied and pored over
repeatedly atid he avers to this day that his know-
ledge of the subject, his tnastery over the Sanskrit
language, are all-derived from this. sacred, work.
But we anticipate.
Young Nilakantha was. ti search of a Guru
from whom we could receive diksa into the Satta
sampradiya. He had studied a large number
of Tantra, texts but wax not satisfied. It was
only when. he was 19 that a renowned Guru, mts,
Ambananda Natha, came that way with a
hundred disciples. Ambananda Natha was the
ninth in succession in the line of Bhaskara
Raya Makhi and it was he who, in one of his
subsequent visits, initiated Nilakantha in Sri Vidya,
empowered him to be an Acarya* and authorised
him to conduct Agamic rituals, instructed as
he was in a dream to do so. While giving him .
the initiation, the Guru charged him not to pray
for material prosperity, not even to ask for spiritual
siddhi, but to seek only Love from the Divine
Mother, Lalita Tripurambika. The name given
to him in this line of tradition is Yogishananda
Natha.
Popularly known as Bhau Joshi in his
circle, Sri Nilakantha Joshi has always been
a respected figure in this region and looked up
to for guidance whenever there has arisen any
point of controversy in matters of Agamic
importance. He was invited to direct and he
conducted the great Kumbha Abhisékam :at the
Rameshwaram temple in 1947. He was prevailed
*Gcdrya-abhiseka,
‘tagamokta nitya-naimittika-kamya karma adhikara. .. eo 19 <=
upon by the trustees of the temple to join as the
Sarva Sadhakacarya and help to conduct qualifying
courses for priests and certify to their competency.
He held that position till a few years ago: when
he resigned from it in view of more pressing
preoccupations.
Though he first visited our Ashram in the
month of March 1959, and he has been visiting
us regularly as an honoured guest since then,
it was only last year, in May 1962, that I was
privileged to come into contact with him.
Panditji—as he is affectionately known in the
Ashram -—was a revelation to me in many
respects. He made the Tradition of the Tantra
living to me. He awakened my interest in
many aspects of life in this, sphere and helped
me, directly and otherwise, to enter into their
spirit. I have had the good fortune of being
present in some of the informal gatherings at
his residence during his brief visits here and
have noted down some of his remarks and
answers to queries in these sessions. The
following pages contain a small selection from
these notings. The choice has been made so as
to be within the understanding of the average aaa AY) te
mind inferested in the higher values of life: and
the contents are arranged, as far as possible, :
subject-wise. There is, indeed a good deal of
high philosophy and’ profound updsand in what -
he speaks. or writes. But that has been deli-
berately kept out. of this collection.
Sri Aurobindo Ashram.
31-12 - 1968 2 ERRORS PANIETE GONTENTS
Tantra Sastra
The Lord
Sakti
Creation
Avatar
Mudras
Dharma
Jiva
Jfiana
Guru
Devata
Mantra
Japa
Upasana
Anusthana
Cikitsa
The, Mother
Autobiographical
General
Page
13
14
14
19
19
19
20.
21
23
24
27
28
30
32
34
36
38
39
40 TANTRA SASTRA
Sastra is of two kinds. There is the Sastra
based on experience, anubhiiti Sastra; of this kind
are the ancient scriptures, Veda, Agama etc.
Then there is the dialectical Sastra, Sastra Sastra,
expositions of Systems.
@
Generally speaking the Vaidik Dharma lays
stress on the purification and preparing of the
body, sariva samskira, while the Tantrika looks
to the purification of the inner being,
Gtma-saniskara.
@
The term tantra has been defined in various
ways. One significant derivation is: what saves
or protects the eternally pure, intelligent,
principle of the Paramatman in oneself, mitya-
Suddha-buddha-paramitma-taitvam svasmin irdyate ii
taniram. caste > J tats
THE LORD
He is stainless, eternal, omnipotent, the Lord.
It is a part of Himself that He lets loose in the
form of sparks, sphulinga. He is thus the source
of the multitude of beings. The sparks are His,
eternal, not different yet separate.
This spread, prasara, of the Self atomwise
(apumaya) is Sphara, the mighty Throb.
®
Life is governed by the course of creation,
srsti-kryam and dissolution, samhdrakrtyam. But
that is not all. There is a third Factor which
opens the way to liberation; otherwise there
would be merely birth and death. This third
is the dwelling of Him here and there in His
supreme Compassion. It is His Grace that tends
and leads upwards.
SAKTI
What, after all, is Sakti? The spread,
agency, the kala of cach thing is its Sakti.
What is covered by this Sakti is the principle
of Parabrahman, called Siva.
@ =— 3 =
’ Gaudapada speaks of Cit as a free. ‘Cause
of the manifestation of the universe, citih svalgnira
vifoasiddhi-hetuh. ;
®
One is the Sakti of the Supreme Lord.
Fourfold it divides itself in function’: Bhavani
for enjoyment, Visnu as the Purusa, Kaji in
anger and Durgé in battle.*
®@
How many: kinds of Sakti are there ?
They are three. First there is the Fanma-
siddha-fakti, the Sakti with which one is born
and which continues to the end of the life. This
Divine Sakti manifesting with the very birth
of the individual, is very rare.
The second is the madhyamaki Sakti: the
Sakti that manifests and takes root when the
mind is developed and its faculties or the faculties .
of the heart get ripe. It springs to birth in what
is called the bodhi-avastha.
*Ekaiva Saktih, paraméfvaragya bhinnd caturdhd viniyoga kale;
bhige bhavani puruse tu Vignuh kope ca kali samare ca durga. ee ee
The third is the ksanika Sakti, the Sakti
that is active in moments when one is engaged
in favourable activities like pija; dhydnd, japa,
holy company etc., when things are propitious
for the breath of the Higher Power. Usually
this Sakti stays as long as one lives in that
atmosphere and withdraws when one comes out
of it. Every one has its touch but he is not
attentive to it. If he pays attention and culti-
vates it, then the ksanika Sakti develops into
madhyamaki and may even manifest as the
Jjanmasiddha Sakti in the next birth.
®
Everything in the world is constituted of
three modes: padartha, the thing itself; guna,
its quality; frabhdva its characteristic force.
Guna and prabhéva attach themselves to. the
basic padartha; but they do not necessarily
disappear with the passing away of the
padaértha. Each of these three has its own
niyati; order, kala. The fragrance, force of
fragrance, of the flower continues_even after the
flower is removed from a place, Even when
candalwood is burnt and oil prepared from it, Pe apa cee
its essential guna, property of cooling, and
prabhéva, force of fragrance, continue.
®
Everything, every movement, has a centre,
a kéndra, a regulation, niyati, a truth to fulfil,
§asana. Without a centre in the first place, it
cannot function. Hence to. enable the Divine
Sakti to work in us there must first be formed
a living centre in us around which it can organise
itself and function. These are the several centres
lying latent in us and which await to be awakened
and set active.
®
None is free.
Everyone is subject to some “thing, some
force or other. One after the other they come
and entangle him and he runs hither and thither
led by the forces. It is only-as the Great Force
which is active universally becomes patent in
his life and he is claimed by it that these
various forces lose their hold and man rises free
from them. ‘
This is the Great Force that. is called
Kundalini in the human body. Centred round et GG es
the basal point called Bindu, it moves, round
and round, up and below, in all directions and
manifests in a thousand ways, in: activities, in
thoughts and in many other forms.
@
The original base of the Kundalini is called
svasthandvasthini bhimika; the next higher stage
where she stations herself is the unnayana
bhimika; next is pardvartana bhimika; and then
comes the visrantt or samarasa bhimika,
®@
The pupil of the eye, kaninikd, is the outer-
most organ. There conceive Kali, Dhima,
Chhinna.
Next inwards is the Jyotirmandala, the
region of light. There conceive Tara, Tripura
Bhairavi, Bagala.
Innermost is the Drstimandala, region of
sight. There conceive Bhuvana, Kamala and
Matangi.
Presiding over all is Sri Lalita. — 19 —
CREATION
They speak of different types of Creation
in succession: creation by mind, idea, ménast;
creation by sight, ca@ksusi; creation by word,
vaciki*; creation by touch, spars; creation by
duality of sex, matihuna.
AVATAR
The avatéra is of different kinds; ksanika,
temporary, ama, of part or portion only,
pirnabodha, fully conscious.
MUDRAS
Mudras are of several kinds. For instance
what is known as the lelihana mudra which
signifies the harmony between the Lord. and
the Sakti, Sivasakti-Samarasya; _ kala-sankarsini
mudra, transcending Time and what is in Time;
cinnabhascart mudra, of free movement in. the
sky of pure Consciousness; vyomeswari mudrd,
*As by the Seers of old; their power of Vak, mantra-virya,
was selfeffective .Artha, meaning, follows their sdcam,
speech, — 20 —
where freed of attachments, one goes up in the
higher air in the subtle body; khecart mudrd where
one can walk in the air. There is also krodhint
mudra, where there is a determined anger and
control over all by will; karankini mudra, where
the attachment to the five Bhitas or senses
is snapped.
DHARMA
There are different Ages, élas, in the history
of Creation: Veda Kala, Agama Kala, Smriti
Kala, Purana Kala and Itihasa Kala.
What was of the nature of secret content,
gupta dharma, of the Veda was taken over by
the Agamas and what was external, bghya dharma,
was taken over by the Smriti. And this Dharma
rests on the five pillars of affection, snéha; love,
prima; faith, ‘Sraddha; devotion, bhakti and
service, sévd.
@
Dharma is designed to promote the growth
of the satvic element in man who is bound by
Nature. In collective society it underlies the
vaja and’ other nitis for a similar end. ao
Artha is to be-so pursued as to regulate
raga-doesa, desire and hatred. Puranas are
intended to impress the necessity of this control.
Kama is developed into a science by follow-
ing which the inner enemies, antah Satru, are
controlled. The Smriti is of much help here.
@
Dharma siitras are meant for the collective
society in general.
Smarta siitras are for people who are sufficiently
evolved, visista jana,
Srauta siitras are for those who have arrived
at an identity, tadéimya with what is above, the
divyamapdala. They are for the highest.
JIVA
In one of the Tantras the Jivatma is con-
ceived to be enclosed in a series of concentric
circles. Thus the first enclosing circle or sheath
is of smell, ghranendriya; enclosing that is a
bigger circle, of gabda, sound; | next is caksusa,
of sight; the last and the final is of wak, touch; = 29
this last is the adsandmaya sheath which sticks
the longest to-the jivdtma even when’ it has
dissolved the other three sheaths which drop
away after the death of the body, one after
another.
@
The Atma is spoken of as of five different
categories : ae
Atma
Antaratma
Fianatind
Paramatma
Bhiitatma
The Atma and the Antardtma are related
to each other by Prana.
The Atma and the Bhititma are’ related
to each other by the Body.
In the Tantras, the Brahmagranthi governs.
the domain of the Bhitatma; Vishnugranthi
governs that of Atma and Antaratma; Rudra-
granthi of Jfianadtma. .
@
The kancuka, covering, cloak, of the Prana
is the body. dow 199° Be
The kancuka of Jiva is Prana.
The kancuka of Atma is Jiva.
Then, what is Jiva ? Is it anything different
from Atma ?
Atma in association with Prana is Jiva.
Siva in constriction is Jiva, sankucitah Sivo
jivah.
®
It is an old controversy regarding Bija vs.
Samskaras. The fact is that Samskaras, how-
ever strong, can only cover and affect the
operative aspect of the original being, bia,
which remains unsullied. The Samskaras of
different kinds, viz. of niyati,.of kald, of kala etc.
work together, each time with a different
emphasis; but ‘the essential character of the
bija remains the same.
JNANA
In our tradition you are not asked to accept
anything as authoritative unless you experience
it. Pramaéna is what is experienced, yad
anubhiyate.tadeva pramanam.
® oa
There are things which can be reasoned out.
There are things which are beyond the reason
of the mind. It is wise not to question by the
mind what is truly beyond it. *
8
Knowing comes by stages. First there is a
seeking to know, an aspiration, sodan@. Then
follows a growing ‘consciousness of oneself,
one’s own strength and weakness, samwvedand.
Next is the awareness of others, an‘ understanding
awareness of their needs and condition, dvedand.
Last comes vid, jfdna.
@
Only that Jfiana is real. Jiiina which leads
you to merge in the Divine, to the lina-bhava.
GURU
The Lord is not indifferent to the lot of
creatures in the creation. In fact, it is said,
that his one preoccupation is to tend and help
out cach being released by him in manifestation.
*atarkyah caiva ye bhavah na tanstarkena tarkayet. _ 95 —
Each one He helps from birth to birth, from
scale to scale of creation, till, at last the human
birth is attained. Even there, when encugh
experience has been gained and the man feels
a suffocation and asks for release, He appears
as the Guru, lays down the regulation, the dcédra,
by following which the man has his bonds snapped
and attains to the station of the supreme Lord.
Follow the deara, the samdcara, sanctified by
the Guru; that will dissolve the bonds that tie.
@
Who is qualified to be a Guru ?
The Tantras declare that the Diksa Guru
is he who knows the Agama (authentic scripture),
is skilful in action, devoted to the Supreme Guru
Sambhu, full of peace, compassionate to all,
sweet of speech, following the happy tradition,
incomparable in all his parts, wise of the world.
The paduka (of the Guru.) are. so called
because they are capable of holding. and sustain- a
ing us at every step, pade pade asmakam pada-
dharanaksama paduka.
@
Yes, it is a fact that the Karma of the disciples
and of those who seck refuge in him, fall on the
Guru. Fire burns as long as dry fuel is thrown
in, in right quantities. But if one begins to throw
in it all manner of things and that too in excessive
quantities, the fire gets dull and gradually gets
extinguished.
At such times, one must withdraw and put
oneself in complete tune with the sustaining Sakti.
Diksa, initiation, is of several kinds, Broadly,
it may be said that for those who are ready already,
siddhadhikarin, it is the vedhamayi, medhamayi Diksa
that are used, For those who have to acquire
the necessary competence, sddhyddhikdrins, the
Diksa is sabdi, caksusi and spdrsi, by word, by
glance, by touch, respectively.
Vedhamayt is a movement directed within
the consciousness of the Guru so as ‘to comimuni-
cate itself. to. the disciple. a)
Medhamai. is a similar movement of
thought.
@
DEVATA
A Way is necessary for the Highest Grace to
reach the seeker. Similarly a Way is necessary
for the seeker to reach the Highest. The Deity
provides the Way.
There is mention in the Rig Veda of how
when a Rica wanted to reach up to the Divine,
it sought for a means to do that and Agni was
the Way.
®
There are three conditions for a true, fruitful
worship of the Dévi to be possible. One must
shed the three desires; desire for wealth, wittesana ;
desire for woman, daraisand; desire for worldly
success, lokesan@. He who is free from these
three attachments can alone tread the Path of
Her adoration. That is the real saubhagya. Isana-
traya-nirmuktah saubhagyarcanam Gcaret.
® Bes 198) ot
Should you imvoke one Deity but worship
quite another, you will receive the curses of both. *
®
Tat savitur varenyam bhargoh devasya....
The Bharga here is the Supreme Light which
lights up the very sun. It is.greater than the sun:
The sun has niyati,'a regulation, but the Bharga
has none. That Light really bears up all, (bhmng
bharane).
MANTRA
Just as all the characteristic qualities and
power of the Tree is concentrated and latent in
the seed, similarly the power, the presence and
characteristic qualitics of expression of the Deity
are there present in the Mantra. ‘It embodies
not only the Presence but also the Way to reach
the Deity.
@
*Avhdya devatém ekam arcayed anya devatdm ubhabhyam: labhate
Sapam. = 99 =
MANTRA SADHANA
The power of mantra is undefinable,
mantranim acintya Saktité. There are two kinds
of this Sadhana; bhautika and naisthikt. The
former is largely for the satisfaction of worldly
desires, gaining human ends in ordinary life.
This is certainly not my way. The other is
devoted solely to spiritual pursuit, for realizing
the Divine. Worldly happiness may result in
the course of this Sadhana but that is incidental.
The main aim is to grow into the Truth of the
Divine Consciousness.
In a sense the way of all Yoga is one. For
instance, there is so much of correspondence
between the Mantra Sadhana and the Pataiijala
Yoga. The first four limbs of yama, niyama,
dsana, pranayama in the latter bring about a
purification of the body and its samskaras; this
is brought about in the Mantra Sadhana by
pija, japa, stava etc.. which bathe the body
ceaselessly in higher vibrations and orientate
its tendencies Godward. The imposition of
niyama, control over the senses, indriyas, by
pratyah@ra has its parallel here in the aatah-
karana samskéra brought about in the course of =: 90) ==
fulfilling the demands of mantra-japa. The last
three termed sdmyama by Patanjali correspond
to what we call the dtma-samskdra, discipline and
purification of the inner being.
The one goal set before the Sadhaka for
immediate attainment is a constant, ceaseless
living in the Divine Consciousness, sad@ cid anu-
bhdvanam. Work must be done but without desire
for fruit, phalam tyaktot karma-karapam. In. fact
this is one of the demands upon the sadhaka.
All these are. means for achieving the true object
of human life and that is indeed the ascertainnient
and realization of one’s true self, sva vimarsah
purusdrthah.
JAPA
Japa is so called because it snaps the tie of
birth which is the result of Karma of the series
of previous births, janmdntaraphala-pratibandhakasya
janma-vicchedah; and because it destroys all sin,
papandsanam.
@
Japa has been well defined as not what is
repeated externally but the resounding ndda, — 3 ==
sound, inside, when the movement of the indriyas,
senses, is checked. *
®
That is true japa where all inertia, and
indolence, fall away when you start it. The
awareness gets sharpened, alert, mental, move-
ments fall quiet and only two remain: he who
does the japa and He who is the object of japa,
the ‘vacaka and the vdcya.
®@
When you are tired of japa take to dhyana;
When tired of dhyana, take to japa;
When tired of both, take to the laud, staza.
@
They say it is best to recite the praises of
God, stava, composed by the Rishis or equally
realized persons. In a poetic image it is said, that
whenever such verses are recited, God recollects
having heard them somewhere before — when the
great soul chanted them for Him—and rushes to
where they are now being sung.
®@
*Samyatendriya sancdrah proccarita nédamantaram efa eva japth
proktah nanu bahyajapo japah, pee GOs
A sacred verse yields its meaning without
difficulty to one who has thirst for it, pipdsa;
but if the mind is full of its own importance,
how can the meaning find room to enter?
UPASANA
There are three fundamental truths :
(1) The Supreme Lord has his Sakti which
is inseparable from Him.
(2) Each individual has within himself a
consciousness, a Sakti which is derived from
the Supreme Sakti.
(3) The Supreme Sakti has spread itself in
the universe of its creation in several ways,
several forms, at several levels. The formu-
lations at the higher levels which are engaged
in conducting the manifestation are the Deities.
They are also charged with leading, man from
his station on earth upwards and upwards till
he reaches the Source. And the process to connect
oneself, one’s consciousness with these Deities
is what is called Upasana. ‘
The, seeker when he begins the updsand is
something like a child) coming out of: his — 5G oe
mother’s womb. He is just emerging from the
womb of Prakriti. The awakening and functioning
of faculties is gradual. Thus in meditation, it
takes time to get collected, calm etc. It takes
time for thoughts to dwindle. Oneness of con-
centration or blankness of mind are more or less
final conditions of a stage which comes after
effort, not at the very beginning. One should
not therefore worry overmuch about this. What
is required is steady application, keeping punctual
timings and sincere effort.
®
Updsana is really the saguna mdarga, path of
adoration of the Divine with Form.
There are three” grades, bhimikdés, in Pija.
The lowest consisting of nydsa, mudrd etc. is for
the ordinary type of men; praise, siava, repetition
of mantra, japa, are for the middle; meditation,
dhyana, absorption, laya, for the highest, the best.*
“Pujakbtisamam stotram stotrakojisamam japah Japakolisamam
dhyénam dhydnakotisamo layah. a
ANUSTHANA
Anusthana is. external ritual, bahya ott.
Amisandhana is the inner mode, antar ortii.
Power, Sakti, can be aroused not by mantra
alone. It can be so done by bhdva of tadatmiya,
oneness with Him, by nisthd, discipline, by vyavasthd,
set order etc. It is of course understood that
the quality of the vibrations aroused are different
from case to case.
@
It is a mistake to think that in the Kaula
Marga one identifies oneself with the Prakriti
and flies with it. Actually there is. One (the
Divine Sakti). who is at play in the Prakriti.
The sadhaka aims to put himself into contact
with Her. For that purpose he draws the Prakriti
nearer. Once the Inncr Reality is experienced
the outer cloak falls off by itself.
®
There is so much of misunderstanding about
the term vdma marga. What is really vdma ?
Vama__is _whaz is beautiful, —vémam—+vapunam—
sundaram iti. There is another derivation.
Véma is She who ejects from Herself the
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